TORAT MIZRACHI

Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon

Hilchot Purim Meshulash

his year, the 14th of Adar – to the Shabbat meal, thus marking the despite having been read the previous Purim – falls out on Friday, and Purim spirit. Shabbat as well. In unwalled cities, the the 15th of Adar – Shushan Mishloach Manot maftir is read from the regular parashat TPurim – falls out on Shabbat. Such haShavua, and the regular haftarah of There are those who say the reason a Purim is called Purim Meshulash that week’s parasha is read. (“Triple Purim”) because the mitzvot for mishloach manot is to ensure the receiver has what to eat for his or her Purim derashot: The Gemara says that שׁ ֹ ו ֲא ִ ל י ן of Purim in Yerushalayim are spread Purim seudah. Accordingly, the time for when Purim falls on Shabbat, ּ .over three days we discuss the – ְודוֹ ְרשׁ ִ ין ְב ִע ְנָינוֹ שׁ ֶ ל יוֹ ם performing the mitzvah of mishloach Megillah Reading manot is adjacent to the time for the topic of the day (i.e. Purim), to publi- Chazal enacted that when Purim falls seudah, and therefore mishloach manot cize the miracle or to learn the halachot on Shabbat, Megillah is not read on should be given on Sunday. However, of Purim Meshulash. Divrei Torah on Shabbat (due to the concern that some- there are those who say the reason is Shabbat should focus on Purim. one might accidentally carry the Megil- to increase brotherhood and friend- Non-Walled Cities lah in a place without an eiruv); instead, ship, and accordingly mishloach manot Megillah reading is pushed forward to should always be performed on Purim In general, the halachot of Purim for Friday. When reciting shehechiyanu on itself – Shabbat. In practice, according non-walled cities this year are kept as the Megillah reading, one should have to most poskim, we don’t give mishloach normal. But when making the Purim in mind all the mitzvot of Purim to be manot on Shabbat (for fear of carry- seudah on Friday, it must be eaten in performed in the following days. ing), so the halacha is to give mishloach the morning (until chatzot) or until mincha ketana at the latest, because Matanot La’evyonim manot on Sunday, the day of the seudah. of kavod Shabbat, so that we will enter Al HaNissim The Gemara teaches that matanot Shabbat hungry and prepare properly la’evyonim must be on the day when Al HaNissim is said on Shabbat and for Shabbat. Walled cities do not recite Megillah is read, so matanot la’evyonim not on Friday. On Sunday, it is not said tachanun on Sunday, since in practice are given on Friday. in davening or in Birkat HaMazon, this is the day on which they perform not even at the Purim seudah itself. If Seudah the mitzvot of seudah and simcha. Non- one said it accidentally, one need not The Talmud Yerushalmi writes that repeat the Amidah. In fact, it is a good walled cities customarily do not say one may not arrange a Seudat Purim custom to say Al HaNissim on Sunday tachanun on Sunday either. -at the end of Birkat HaMa ָהַר ֲח ָמן on Shabbat because “the joy of Shab- in Adapted from Rav Rimon’s new book, bat comes from Above,” and it is not an zon. appropriate time for the joy of Purim, “Erev Pesach SheChal B’Shabbat”. Shabbat and Purim which was instituted by man from Rabbi Yosef Zvi Rimon is Rosh Yeshiva of below. Therefore, the seudah should be Torah reading: It is customary to read JCT–Machon Lev and Head of Mizrachi’s .as maftir on Educational Advisory Board ַוָּיבֹא ֲע ָמ ֵלק pushed off to Sunday. Another reason the parasha of for doing so is that on Purim there is a Shabbat (and not Friday) in Yerusha- until one layim. The haftarah for Shabbat Zachor, A member of the Mizrachi Speakers Bureau) ַעד ְּד ָלא ָיַדע mitzvah to drink is also read, mizrachi.org/speakers ,ָּפ ַקְד ִּתי ֵאת ֲאׁ ֶשר ָע ָשׂה ֲע ָמ ֵלק cannot distinguish between Haman and Mordechai), while on Shabbat there is PURIM MESHULASH IN JERUSALEM AND OTHER WALLED CITIES a mitzvah of zechira (remembering the Shabbat day). Since these two mitzvot FRIDAY SHABBAT SUNDAY contradict each other, we cannot fulfill Megillah Al HaNissim Mishloach Manot the obligation of seudah on Shabbat and Torah Reading and Haftarah No Al HaNissim Purim Seudah we do so instead on Sunday. Despite for Shabbat Zachor this, it is customary to add a special dish Matanot La’evyonim Purim Divrei Torah No Al HaNissim

8 | TORAT MIZRACHI

Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon

Revealing the Internal Jewish Spark

he mitzvot of Purim are charac- It seems that assimilation ignited the Purim to Yom HaKippurim. On both of terized by the joyful atmosphere Divine decree, leading to the course of these days, the inner spark of the spe- they create, and the command- events described in the Megillah. Mor- cial connection between G-d and Am Tment for these mitzvot repeats itself dechai, as opposed to the other Jews Yisrael is revealed. in Megillat Esther multiple times in around him, does not hide his Jewish chapter 9. What is the reason for these identity, and is not prepared to bow to On Yom Kippur, the special connec- great celebrations and for the repeated Haman. By doing so, he emphasizes tion between G-d and Am Yisrael is emphasis not to forget this holiday? his inner Jewish spark. Haman sees in expressed through the Kohen Gadol’s Mordechai not just a personal threat, entry into the holiest site, and every Jew The simple reason is that the Jews were but a national and theological one, sanctifies themselves through prayer saved from destruction. Haman’s decree and therefore is not only interested in and fasting, until their souls are cleansed placed the Jews in Achashverosh’s king- harming Mordechai, but all the Jews. In and cling to their Creator. On Purim, dom in great danger, seemingly leaving the end, Haman (like many antisemites the special connection between G-d them no chance of survival. In unex- throughout the generations) is the one and Am Yisrael is expressed through pected fashion, the decree was reversed who reminds the Jews of their Judaism the willingness to sacrifice oneself for and the Jews were saved from genocide. one’s emunah and for that connection ְו ָד ֵת ֶיהם שֹׁ נוֹ ת ִמ ָּכל and of the fact that It is thus very appropriate to celebrate their religion is different from all between every Jew and G-d, through“ , ָעם such a turnaround and the significant other nations.” Haman is the one who fighting for Am Yisrael’s existence. salvation of the Jews from their ene- turns all of the Jews into “Mordechais” mies’ hands. This is why Purim is such a happy day. who refuse to bow down to foreign It isn’t empty happiness, but happiness Adding another level – the fact that influences. which expresses the deep connection Mordechai and Esther do not institute From the moment the decree was between Am Yisrael and their Father a day for a victory parade, but a day of enacted, the Jews no longer attempt in Heaven and the mutual covenantal performing mitzvot, reminds every Jew to assimilate; just the opposite. First, bond: the great responsibility of Am in every generation that the salvation they join together to fast, as Mordechai Yisrael to emunah and mitzvot, and was not human or by chance, but Divine and Esther command. Esther, whose G-d’s responsibility to save them from and miraculous. Thus, the miracle of name is reminiscent of hiding, and who the hands of their enemies in each and Purim joins the miracles of every gen- until now, hid in the palace and hid her every generation. eration and strengthens the mindset of Judaism, reveals her identity to Achash- verosh and openly and bravely acts on ׁ ֶש ְּב ָכל ּדוֹ ר ָודוֹ ר עוֹ ְמ ִדים ָע ֵל ּינו ְל ַכ ּלוֹ ֵת ּנו ְו ַה ָּקדוֹשׁ ְ in every generation behalf of her nation. In the end, the Jews“ , ָּב ּרוך ּהוא ַמ ִּצ ֵיל ּנו ִמָּי ָדם they stand against us to wipe us out, but no longer hide before their enemies but HaKadosh Baruch Hu saves us from stand up and defend themselves, even their hands.” killing their enemies, something not at We can also see within the Purim all obvious in galut. story an additional, deeper point. At If so, the denouement in the Megillah the beginning of the Megillah, the Jews was not solely salvation from physical dwell throughout the Persian empire, genocide, but the revalation of the inner even assimilating, as the Gemara says Jewish spark, the willingness to deal (Megillah 12a): “Rabbi Shimon bar with its meaning and consequences, Yochai’s students asked him: ‘Why did and even to fight for it. the Jews deserve destruction in the gen- eration [of Mordechai and Esther]?’... Now we can understand what the Rabbanit Sharon Rimon teaches Tanach ‘Because they took part in the feast of Tikunei HaZohar (57) says, comparing and is Content Editor for the HaTanakh the evil [Achashverosh].’” website.

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